title
stringlengths 1
261
| section
stringlengths 0
15.6k
| text
stringlengths 0
145k
|
|---|---|---|
Anguilla | Music | Music
thumb|right|Bankie Banx, noted reggae artist and poet from Anguilla who has built up an international following
Various Caribbean musical genres are popular on the island, such as soca and calypso, but reggae most deeply roots itself in Anguillan society. Anguilla has produced many artists and groups in this genre.
Reggae has shown itself to be the most popular genre in Anguilla. The most successful of reggae artists originating in Anguilla come from the Banks family. Bankie "Banx" and his son Omari Banks have had many chart-topping songs listened to around the world. The two musicians continue to provide live performances across the island quite often.
British Dependency has also gained popularity throughout the 21st century. The band, who began in Anguilla, boasts the island's first female bass player. Performing alongside The Wailers on tour, British Dependency have earned attention from an American audience.
One of many musical events that take place in Anguilla is Moonsplash. Moonsplash is an annual reggae music festival that has occurred in Anguilla for 33 consecutive years and proves to be the oldest independent musical event in the Caribbean. Along with its longstanding history, it is the largest festival annually alongside carnival.
While not many soca and calypso artists have gained extreme popularity, the genres are still widely listened to across the island. |
Anguilla | Sports | Sports
Boat racing has deep roots in Anguillan culture and is the national sport. There are regular sailing regattas on national holidays, such as Carnival, which are contested by locally built and designed boats. These boats have names and have sponsors that print their logo on their sails.
As in many other former British colonies, cricket is also a popular sport. Anguilla is the home of Omari Banks, who played for the West Indies Cricket Team, while Cardigan Connor played first-class cricket for English county side Hampshire and was 'chef de mission' (team manager) for Anguilla's Commonwealth Games team in 2002. Other noted players include Chesney Hughes, who played for Derbyshire County Cricket Club in England.
Rugby union is represented in Anguilla by the Anguilla Eels RFC, who were formed in April 2006.Rugby in Anguilla! , Anguilla News The Eels have been finalists in the St. Martin tournament in November 2006 and semi-finalists in 2007, 2008, 2009 and Champions in 2010. The Eels were formed in 2006 by Scottish club national second row Martin Welsh, Club Sponsor and President of the AERFC Ms. Jacquie Ruan, and Canadian standout Scrumhalf Mark Harris (Toronto Scottish RFC).
Anguilla is the birthplace of sprinter Zharnel Hughes who has represented Great Britain since 2015, and England at the 2018 Commonwealth Games. He won the 100 metres at the 2018 European Athletics Championships, the 4 x 100 metres at the same championships, and the 4 x 100 metres for England at the 2018 Commonwealth Games. He also won a relay team gold at the 2022 Birmingham Commonwealth Games and a silver on the relay for Great Britain at the 2020 Olympic Games. In 2023 he broke the British record for the 100m sprint, with a time of 9.83 seconds.
Shara Proctor, British Long Jump Silver Medalist at the World Championships in Beijing, first represented Anguilla in the event until 2010 when she began to represent Great Britain and England. Under the Anguillan Flag she achieved several medals in the NACAC games.
Keith Connor, triple jumper, is also an Anguillan. He represented Great Britain and England and achieved several international titles including Commonwealth and European Games gold medals and an Olympic bronze medal. Connor later became Head Coach of Australia Athletics. |
Anguilla | Natural history | Natural history |
Anguilla | Wildlife | Wildlife
thumb|The Cuban tree frog can be found on the island.
Anguilla has habitat for the Cuban tree frogs (Osteopilus septentrionalis). The red-footed tortoise (Chelonoidis carbonaria) is a species of tortoise found here, which originally came from South America. Hurricanes in the mid-90s led to over-water dispersal of the green iguanas (Iguana iguana) to Anguilla. All three animals are introductions.
Five species of bats are known in the literature from Anguilla – the threatened insular single leaf bat (Monophyllus plethodon), the Antillean fruit-eating bat (Brachyphylla cavernarum), the Jamaican fruit bat (Artibeus jamaicensis), the Mexican funnel-eared bat (Natalus stramineus), and the velvety free-tailed bat (Molossus molossus). |
Anguilla | Notable people | Notable people
Zharnel Hughes (born 1995), sprinter
Dee-Ann Kentish-Rogers (born 1993), politician, model and Miss Universe Great Britain 2018
Carlos Newton (born 1976), former UFC Welterweight Champion
Shara Proctor (born 1988), long jump athlete |
Anguilla | Economy | Economy
Anguilla's thin arid soil being largely unsuitable for agriculture, the island has few land-based natural resources. Its main industries are tourism, offshore incorporation and management, offshore banking, captive insurance and fishing.
Anguilla's currency is the East Caribbean dollar, though the US dollar is also widely accepted. The exchange rate is fixed to the US dollar at US$1 = EC$2.70.
The economy, and especially the tourism sector, suffered a setback in late 1995 due to the effects of Hurricane Luis in September. Hotels were hit particularly hard but a recovery occurred the following year. Another economic setback occurred during the aftermath of Hurricane Lenny in 2000. Before the 2008 worldwide crisis, the economy of Anguilla was growing strongly, especially the tourism sector, which was driving major new developments in partnerships with multi-national companies. Anguilla's tourism industry received a major boost when it was selected to host the World Travel Awards in December 2014. Known as "the Oscars of the travel industry", the awards ceremony was held at the CuisinArt Resort and Spa and was hosted by Vivica A. Fox. Anguilla was voted the World's Leading Luxury Island Destination from a short list of top-tier candidates such as St. Barts, the Maldives, and Mauritius. The economy, including the tourism sector, suffered its biggest setback in late 2017 due to the effects of Hurricane Irma in September, which was the most powerful hurricane to hit the island and which caused major material damage of $320 million. A lot of infrastructure was damaged, which was repaired in 2018/19 and the economy began to recover in 2019. However, the onset of the COVID-19 pandemic in 2020/21, caused a setback in the economy.
Anguilla's financial system comprises seven banks, two money services businesses, more than 40 company managers, more than 50 insurers, 12 brokers, more than 250 captive intermediaries, more than 50 mutual funds, and eight trust companies.
Anguilla has become a popular tax haven, having no capital gains, estate, profit, sales, or corporate taxes. In April 2011, faced with a mounting deficit, it introduced a 3% "Interim Stabilisation Levy", Anguilla's first form of income tax. Anguilla also has a 0.75% property tax.
Anguilla aims to obtain 15% of its energy from solar power to become less reliant on expensive imported diesel. The Climate & Development Knowledge Network is helping the government gather the information it needs to change the territory's legislation, so that it can integrate renewables into its grid. Barbados has also made good progress in switching to renewables, but many other Small Island Developing States are still at the early stages of planning how to integrate renewable energy into their grids. "For a small island we're very far ahead," said Beth Barry, Coordinator of the Anguilla Renewable Energy Office. "We've got an Energy Policy and a draft Climate Change policy and have been focusing efforts on the question of sustainable energy supply for several years now. As a result, we have a lot of information we can share with other islands."Fry, Carolyn. 28 June 2012. Anguilla moves towards cleaner energy
According to a Bloomberg report, due to a skyrocketing interest in artificial intelligence, Anguilla was expected to profit in 2023 from a surge in demand for web addresses ending with the country's top-level domain .ai. The total number of registrations of .ai domain names had already doubled in 2022, and according to Vince Cate, who has managed the top-level domain, Anguilla will bring in as much as $30 million in domain-registration fees for 2023. |
Anguilla | Transportation | Transportation |
Anguilla | Air | Air
Anguilla is served by Clayton J. Lloyd International Airport (prior to 4 July 2010 known as Wallblake Airport). The primary runway at the airport is in length and can accommodate moderate-sized aircraft. Regional scheduled passenger services connect to various other Caribbean islands via local airlines.
In December 2021 Anguilla inaugurated its first ever international regular commercial jet service flight to and from the mainland U.S. American Eagle operating on behalf of American Airlines began nonstop Embraer 175 regional jet service to Anguilla from Miami in an aviation watershed moment for Anguilla with the airport also currently attempting to attract other international air carriers.
Other airlines currently serving the airport include Tradewind Aviation and Cape Air which provide scheduled air service to San Juan, Puerto Rico. Several other small airlines serve the airport as well.
The airport can handle large narrow-body jets such as the Boeing 737 and Airbus A320 and has growing private jet service flights with a new private jet terminal being built. |
Anguilla | Road | Road
Aside from taxis, there is no public transport on the island. Cars drive on the left and most roads are unsealed. There is no rail network. |
Anguilla | Boat | Boat
There are regular ferries from Saint Martin to Anguilla. It is a 20-minute crossing from Marigot, St. Martin, to Blowing Point, Anguilla.
There is also a charter service which offers boat trips from Blowing Point, Anguilla, to Princess Juliana Airport. |
Anguilla | See also | See also
Bibliography of Anguilla
Outline of Anguilla
Index of Anguilla-related articles |
Anguilla | References | References |
Anguilla | Further reading | Further reading
.
.
|
Anguilla | External links | External links |
Anguilla | Government | Government
Government of Anguilla—Official government website |
Anguilla | General information | General information
Anguilla. The World Factbook. Central Intelligence Agency.
Anguilla from UCB Libraries GovPubs
Anguilla Focus
battle for freedom -- youtube video compilation archived at Ghostarchive.org on 18 May 2022
Category:1650 establishments in North America
Category:1650 establishments in the British Empire
Category:1650s establishments in the Caribbean
Category:British Leeward Islands
.Anguilla
Category:British West Indies
Category:English-speaking countries and territories
Category:Former English colonies
Category:Island countries
Category:Leeward Islands (Caribbean)
Category:Member states of the Organisation of Eastern Caribbean States
Category:Small Island Developing States
Category:States and territories established in 1650
Category:States and territories established in 1980
Category:Dependent territories in the Caribbean |
Anguilla | Table of Content | Short description, Etymology, History, Geography and geology, Geology, Climate, Temperature, Rainfall, Governance, Political system, Defence, Population, Demographics, Religion, Languages, Education, Culture, Cuisine, Literature, Music, Sports, Natural history, Wildlife, Notable people, Economy, Transportation, Air, Road, Boat, See also, References, Further reading, External links, Government, General information |
Telecommunications in Anguilla | Short description |
This article is about communications systems in Anguilla. |
Telecommunications in Anguilla | Telephone | Telephone
Telephones – main lines in use: 6,200 (2002)
country comparison to the world: 212
Telephones – mobile cellular: 1,800 (2002)
country comparison to the world: 211
Telephone system:
Domestic: Modern internal telephone system
International: EAST CARIBBEAN FIBRE SYSTEM ECFS (cable system)
microwave radio relay to island of Saint Martin (Guadeloupe and Netherlands Antilles) |
Telecommunications in Anguilla | Mobile phone (GSM) | Mobile phone (GSM)
Mobile phone operators:
FLOW (Anguilla) Ltd. – GSM and UMTS 850 and 1900 MHz, LTE 700 MHz with Island-wide coverage
Digicel (Anguilla) Ltd. – GSM and UMTS 850 to 1900 MHz, LTE 700 MHz
Mobiles: ? (2007) |
Telecommunications in Anguilla | Radio | Radio
Radio broadcast stations: AM 3, FM 7, shortwave 0 (2007)
+ Radio Stations of Anguilla Band / Freq. Call Sign Brand City of license Notes AM 690 kHz Unknown Caribbean Beacon The Valley Religious broadcaster AM 1500 kHz Unknown Caribbean Beacon The Valley 2.5 kW repeater AM 1610 kHz Unknown Caribbean Beacon The Valley 200 kW repeater FM 92.9 MHz Unknown Klass 92.9 The Valley FM 93.3 MHz Unknown Rainbow FM The Valley Caribbean Music, News FM 95.5 MHz Unknown Radio Anguilla The Valley Public broadcaster FM 97.7 MHz Unknown Heart Beat Radio/Up Beat Radio The Valley 30 kW, Caribbean Music, News FM 99.3 MHz ZNBR-FM NBR – New Beginning Radio / Grace FM The Valley 5 kW, Religious broadcaster FM 100.1 MHz Unknown Caribbean Beacon The Valley Religious broadcaster FM 100.9 MHz Unknown CBN – Country Broadcast Network The Valley 3 kW FM 103.3 MHz Unknown Kool FM The Valley Religious broadcaster, Urban Caribbean FM 105.1 MHz ZRON-FM Tradewinds Radio The Valley 5 kW, Caribbean Music, News FM 106.7 MHz unknown VOC – Voice Of Creation Sachasses Religious broadcaster FM 107.9 MHz unknown GEM Radio Network The Valley Repeater (Trinidad) SW 6090 kHz Unknown Caribbean Beacon The Valley Religious SW 11775 kHz Unknown Caribbean Beacon The Valley Religious
Radios: 3,000 (1997) |
Telecommunications in Anguilla | Television | Television
Television broadcast stations: 1 (1997)
Televisions: 1,000 (1997) |
Telecommunications in Anguilla | Internet | Internet
Internet country code: .ai (Top level domain)
Internet Service Providers (ISPs): 2 (FLOW – , Digicel Anguilla – )
Internet hosts: 269 (2012)
country comparison to the world: 192
Internet: users: 12,377 (2018)
country comparison to the world: 206 |
Telecommunications in Anguilla | See also | See also
Anguilla
FLOW (Anguilla) Ltd. |
Telecommunications in Anguilla | References | References |
Telecommunications in Anguilla | External links | External links
Public Utilities Commission of Anguilla
Anguilla, SubmarineCableMap.com
Category:Communications in Anguilla
Anguilla
Anguilla |
Telecommunications in Anguilla | Table of Content | Short description, Telephone, Mobile phone (GSM), Radio, Television, Internet, See also, References, External links |
Ashmore and Cartier Islands | Short description | alt=Satellite image of Ashmore reef on 26 August 2021.|thumb|Satellite image of Ashmore reef on 26 August 2021.
The Territory of Ashmore and Cartier Islands is an uninhabited Australian external territory consisting of four low-lying tropical islands in two separate reefs (Ashmore and Cartier), as well as the territorial sea generated by the islands. The territory is located in the Indian Ocean situated on the edge of the continental shelf, about off the northwest coast of Australia and south of the Indonesian island of Rote.
Ashmore Reef is called Pulau Pasir by Indonesians and Nusa Solokaek in the Rotenese language. Both names have the meaning "sand island". |
Ashmore and Cartier Islands | Geography | Geography
thumb|left|A map of Ashmore and Cartier Islands
The territory comprises Ashmore Reef, which includes West, Middle and East Islands, in addition to two lagoons, as well as Cartier Reef, which includes Cartier Island. Ashmore Reef covers approximately and Cartier Reef , both measurements extending to the limits of the reefs.
West, Middle and East Islands have a combined land area variously reported as , and . Cartier Island has a reported land area of . |
Ashmore and Cartier Islands | History | History
According to Australian literature, Cartier Island was visited by Captain Nash in 1800, and named after his ship Cartier. Ashmore Island was seen by Captain Samuel Ashmore in 1811 from his ship Hibernia and named after him. Ashmore Island was annexed by the United Kingdom in 1878, as was Cartier Island in 1909. In December 1905, formally took possession of the Ashmore Islands on behalf of the United Kingdom. The ship's commander Captain Ernest Gaunt went ashore accompanied by five officers and around 200 seamen, erecting the Union Jack on a flagpole and singing "God Save the King", while Cambrian returned a 21-gun salute.
After their annexation, the British Government occasionally granted licences on the islands for fishing or guano extraction. In the 1920s, the islands were used as a base for poachers targeting the Western Australian pearling industry. The lack of effective policing led to Australian lobbying for a transfer of control.
A British order-in-council dated 23 July 1931 stated that Ashmore and Cartier Islands would be placed under the authority of the Commonwealth of Australia, when Australia passes legislation to accept them, and formal administration would begin two years later. The Commonwealth's resulting Ashmore and Cartier Islands Acceptance Act 1933 came into operation on 10 May 1934, when the islands formally became a part of Australia. The act authorised the Governor of Western Australia to make ordinances for the territory. In July 1938 the territory was annexed to the Northern Territory, then also administered by the Commonwealth, whose laws, ordinances and regulations applied to the Northern Territory. When self-government was granted to the Northern Territory on 1 July 1978, administration of Ashmore and Cartier Islands was retained by the Commonwealth.
In 1947, interior minister Herbert Johnson became the first Australian government minister to visit the territory. The Age reported that Johnson had been unable to land due to rough seas and regarded the islands as "almost valueless".
In 1983, the territory was declared a nature reserve under the National Parks and Wildlife Conservation Act 1975, now replaced by the Environment Protection and Biodiversity Conservation Act 1999.Environment Protection and Biodiversity Conservation Act 1999 Cartier Island, which was a former bombing range, became a marine reserve in 2000.
After the islands became a first point of contact with the Australian migration zone, in September 2001, the Australian Government excised the Ashmore and Cartier Islands from the Australian migration zone. |
Ashmore and Cartier Islands | Indonesian heritage and memorandum | Indonesian heritage and memorandum
Ashmore has been regularly visited and fished by Indonesian fishermen since the early eighteenth century. A 1974 Memorandum of Understanding (MOU) between Australia and Indonesia sets out arrangements by which traditional fishers can access resources in Australia's territorial sea in the region. This allows traditional Indonesian fishermen to access parts of Ashmore for shelter, freshwater and to visit grave sites. The area, known as the MOU Box, contains the Ashmore and Cartier Islands Territory. |
Ashmore and Cartier Islands | Governance | Governance
Today, the territory is administered from Canberra by the Department of Infrastructure, Transport, Regional Development, Communications and the Arts, which is also responsible for the administration of the territories of Christmas Island, Cocos (Keeling) Islands, the Coral Sea Islands, Jervis Bay Territory and Norfolk Island.
The Attorney-General's Department had been responsible for the administration of Australian territories until the 2010 federal election. In that year the responsibility for Australian territories was transferred to the then Department of Regional Australia, Local Government, Arts and Sport, and from 18 September 2013 the Department of Infrastructure and Regional Development has administered Australian territories.
Defence of Ashmore and Cartier Islands is the responsibility of Australia, with periodic visits by the Royal Australian Navy, Royal Australian Air Force and the Australia Border Force.
Nearby Hibernia Reef, northeast of Ashmore Reef, is not part of the Territory, but belongs to Western Australia. It has no permanently dry land area, although large parts of the reef become exposed during low tide. |
Ashmore and Cartier Islands | Proposed Northern Territory annexation | Proposed Northern Territory annexation
The Northern Territory government has claimed on multiple occasions (1989, 1996) that the Ashmore and Cartier Islands should be returned to their jurisdiction, instead of remaining a separate territory. The Australian House of Representatives Standing Committee on Legal and Constitutional Affairs recommended in a 1991 report that the Northern Territory annex the islands. In 1998, John Howard's Coalition debated the issue in the leadup to the 1998 Northern Territory statehood referendum, and stated in a campaign release that it would "pursue incorporation of the Ashmore & Cartier Islands into the Northern Territory before or at the time of Statehood". Website incorrectly filed the statement under 2007, but the statement itself says it was released 30 September 1998. However, these efforts did not lead to any changes. |
Ashmore and Cartier Islands | Environment and protection | Environment and protection
thumb|right|Cartier Island and surrounding reef (NASA satellite image)
The Ashmore Reef Marine Park and Cartier Island Marine Park are both classed as strict nature reserves (IUCN Ia) and protect biodiverse areas of significant and international importance, as well as cultural heritage.
Cartier Island is an unvegetated sand island, with access prohibited because of the risk of unexploded ordnances. There are no ports or harbours, only offshore anchorage. Today, all the wells in the Territory are infected with cholera or otherwise contaminated and undrinkable. The Australian Border Force vessel is stationed off the reef for up to 300 days per year. The islands are also visited by seasonal caretakers and occasional scientific researchers. |
Ashmore and Cartier Islands | Economy | Economy
The area around the Ashmore and Cartier Islands has been a traditional fishing ground of Indonesian fishermen for centuries, and continues to be. In the 1850s, American whalers operated in the region. Outside of fishing, the islands were historically used as sources of guano, beche-de-mer, trochus and tortoiseshell. Mining of phosphate deposits took place on Ashmore Island in the latter half of the 19th century.
Petroleum extraction activities take place at the Jabiru and Challis oil fields, which are adjacent to the Territory, and which are administered by the Northern Territory's Department of Mines and Energy on behalf of the Commonwealth. |
Ashmore and Cartier Islands | Migration | Migration
As Ashmore Reef is the closest point of Australian territory to Indonesia, it was a popular target for people smugglers transporting asylum seekers en route to Australia.Anita Roberts "Don't let them drown" Inside Indonesia Apr–Jun 2001, vol. 64 Once they had landed on Ashmore Island, asylum seekers could claim to have entered Australian migration zone and request to be processed as refugees. The use of Ashmore Island for this purpose created great notoriety during late 2001, when refugee arrivals became a major political issue in Australia. The Australian Government argued that as Australia was not the country of first asylum for these "boat people", Australia did not have a responsibility to accept them.
A number of measures were taken to discourage the use of the territory for this purpose, such as attempting to have the people smugglers arrested in Indonesia; the so-called Pacific Solution of processing them in third countries; the boarding and forced turnaround of the boats by Australian military forces; and finally excising the territory and many other small islands from the Australian migration zone.
In October 2001, the Royal Australian Navy detained two Indonesian boats carrying asylum seekers for seven days in the Ashmore Island lagoon. These boats were later returned to Indonesian waters through the use of force and deception. |
Ashmore and Cartier Islands | See also | See also
Immigration detention in Australia
SIEV 36 |
Ashmore and Cartier Islands | References | References |
Ashmore and Cartier Islands | External links | External links
Ashmore and Cartier Islands. The World Factbook. Central Intelligence Agency.
Geoscience Australia—Ashmore and Cartier Islands
Department of the Environment and Heritage—Ashmore Reef National Nature Reserve
Department of the Environment and Heritage—Cartier Island Commonwealth Marine Reserve
First on list of Australian islands
"Ashmore Reef Belongs to Indonesia," posted on East Timor Action Network.
"Ashmore Islands are member of ARABOSAI"
Category:Ramsar sites in Australia
Category:Important Bird Areas of Australian External Territories
Category:Immigration to Australia
Category:Territorial disputes of Australia
Category:Territorial disputes of Indonesia
Category:Former British protectorates
Ashmore Reef |
Ashmore and Cartier Islands | Table of Content | Short description, Geography, History, Indonesian heritage and memorandum, Governance, Proposed Northern Territory annexation, Environment and protection, Economy, Migration, See also, References, External links |
Acoustic theory | Short description | Acoustic theory is a scientific field that relates to the description of sound waves. It derives from fluid dynamics. See acoustics for the engineering approach.
For sound waves of any magnitude of a disturbance in velocity, pressure, and density we have
In the case that the fluctuations in velocity, density, and pressure are small, we can approximate these as
Where is the perturbed velocity of the fluid, is the pressure of the fluid at rest, is the perturbed pressure of the system as a function of space and time, is the density of the fluid at rest, and is the variance in the density of the fluid over space and time.
In the case that the velocity is irrotational (), we then have the acoustic wave equation that describes the system:
Where we have |
Acoustic theory | Derivation for a medium at rest | Derivation for a medium at rest
Starting with the Continuity Equation and the Euler Equation:
If we take small perturbations of a constant pressure and density:
Then the equations of the system are
Noting that the equilibrium pressures and densities are constant, this simplifies to
|
Acoustic theory | A Moving Medium | A Moving Medium
Starting with
We can have these equations work for a moving medium by setting , where is the constant velocity that the whole fluid is moving at before being disturbed (equivalent to a moving observer) and is the fluid velocity.
In this case the equations look very similar:
Note that setting returns the equations at rest. |
Acoustic theory | Linearized Waves | Linearized Waves
Starting with the above given equations of motion for a medium at rest:
Let us now take to all be small quantities.
In the case that we keep terms to first order, for the continuity equation, we have the term going to 0. This similarly applies for the density perturbation times the time derivative of the velocity. Moreover, the spatial components of the material derivative go to 0. We thus have, upon rearranging the equilibrium density:
Next, given that our sound wave occurs in an ideal fluid, the motion is adiabatic, and then we can relate the small change in the pressure to the small change in the density by
Under this condition, we see that we now have
Defining the speed of sound of the system:
Everything becomes
|
Acoustic theory | For Irrotational Fluids | For Irrotational Fluids
In the case that the fluid is irrotational, that is , we can then write and thus write our equations of motion as
The second equation tells us that
And the use of this equation in the continuity equation tells us that
This simplifies to
Thus the velocity potential obeys the wave equation in the limit of small disturbances. The boundary conditions required to solve for the potential come from the fact that the velocity of the fluid must be 0 normal to the fixed surfaces of the system.
Taking the time derivative of this wave equation and multiplying all sides by the unperturbed density, and then using the fact that tells us that
Similarly, we saw that . Thus we can multiply the above equation appropriately and see that
Thus, the velocity potential, pressure, and density all obey the wave equation. Moreover, we only need to solve one such equation to determine all other three. In particular, we have
|
Acoustic theory | For a moving medium | For a moving medium
Again, we can derive the small-disturbance limit for sound waves in a moving medium. Again, starting with
We can linearize these into
|
Acoustic theory | For Irrotational Fluids in a Moving Medium | For Irrotational Fluids in a Moving Medium
Given that we saw that
If we make the previous assumptions of the fluid being ideal and the velocity being irrotational, then we have
Under these assumptions, our linearized sound equations become
Importantly, since is a constant, we have , and then the second equation tells us that
Or just that
Now, when we use this relation with the fact that , alongside cancelling and rearranging terms, we arrive at
We can write this in a familiar form as
This differential equation must be solved with the appropriate boundary conditions. Note that setting returns us the wave equation. Regardless, upon solving this equation for a moving medium, we then have |
Acoustic theory | See also | See also
Acoustic attenuation
Sound
Fourier analysis |
Acoustic theory | References | References
Category:Fluid dynamics
Category:Acoustics
Category:Sound |
Acoustic theory | Table of Content | Short description, Derivation for a medium at rest, A Moving Medium, Linearized Waves, For Irrotational Fluids, For a moving medium, For Irrotational Fluids in a Moving Medium, See also, References |
Alexander Mackenzie (politician) | Short description | Alexander Mackenzie (January 28, 1822 – April 17, 1892) was a Canadian politician who served as the second prime minister of Canada, in office from 1873 to 1878.
Mackenzie was born in Logierait, Perthshire, Scotland. He left school at the age of 13, following his father's death, to help his widowed mother, and trained as a stonemason. Mackenzie immigrated to the Province of Canada when he was 19, settling in what became Ontario. His masonry business prospered, allowing him to pursue other interests – such as the editorship of a pro-Reformist newspaper called the Lambton Shield. Mackenzie was elected to the Legislative Assembly of the Province of Canada in 1862, as a supporter of George Brown.
In 1867, Mackenzie was elected to the new House of Commons of Canada for the Liberal Party. He became leader of the party (thus Leader of the Opposition) in mid-1873, and a few months later succeeded John A. Macdonald as the prime minister, following Macdonald's resignation in the aftermath of the Pacific Scandal. Mackenzie and the Liberals won a clear majority at the 1874 election. He was popular among the general public for his humble background and consistent democratic principles.
As the prime minister, Mackenzie continued the nation-building programme that had been begun by his predecessor. His government established the Supreme Court of Canada and Royal Military College of Canada, and created the District of Keewatin to better administer Canada's newly acquired western territories. However, it made little progress on the transcontinental railway, and struggled to deal with the aftermath of the Panic of 1873. At the 1878 election, Mackenzie's government suffered a landslide defeat. He remained leader of the Liberal Party for another two years, and continued on as a Member of Parliament (MP) until his death, due to a stroke. |
Alexander Mackenzie (politician) | Early life | Early life
Mackenzie was born on January 28, 1822, in Logierait, Perthshire, Scotland, the son of Mary Stewart (Fleming) and Alexander Mackenzie Sr. (born 1784) who were married in 1817. The site of his birthplace is known as Clais-'n-deoir (the Hollow of the Weeping), where families said their goodbyes as the convicted were led to nearby Gallows Hill. The house in which he was born was built by his father. He was the third of 10 boys, seven of whom survived infancy. Alexander Mackenzie Sr. was a carpenter and ship's joiner who had to move around frequently for work after the end of the Napoleonic Wars in 1815. Mackenzie's father died on March 7, 1836, and at the age of 13, Alexander Mackenzie Jr. was thus forced to end his formal education to help support his family. He apprenticed as a stonemason and met his future wife, Helen Neil, in Irvine, where her father was also a stonemason. The Neils were Baptist and shortly thereafter, Mackenzie converted from Presbyterianism to Baptist beliefs. Together with the Neils, he immigrated to Canada in 1842 to seek a better life. Mackenzie's faith was to link him to the increasingly influential temperance cause, particularly strong in Canada West (Ontario) where he lived, a constituency of which he later represented in the House of Commons.
The Neils and Mackenzie settled in Kingston, Ontario. The limestone in the area proved too hard for his stonemason tools, and not having money to buy new tools, Mackenzie took a job as a labourer constructing a building on Princess Street. The contractor on the job claimed financial difficulty, so Mackenzie accepted a promissory note for summer wages. The note later proved to be worthless. Subsequently, Mackenzie won a contract building a bomb-proof arch at Fort Henry. He later became a foreman on the construction of Kingston's four Martello Towers – Murney Tower, Fort Frederick, Cathcart Tower, and Shoal Tower. He was also a foreman on the construction of the Welland Canal and the Lachine Canal. While working on the Beauharnois Canal, a one-ton stone fell and crushed one of his legs. He recovered, but never regained the strength in that leg.
While in Kingston, Mackenzie became a vocal opponent of religious and political entitlement and corruption in government.
Mackenzie married Helen Neil (1826–52) in 1845 and with her had three children, with only one girl, Mary, surviving infancy. Helen and he moved to Sarnia, Ontario (known as Canada West) in 1847 and Mary was born in 1848. They were soon joined from Scotland by the rest of Mackenzie's brothers and his mother. He began working as a general contractor, earning a reputation for being a hard-working, honest man, as well as having a working man's view on fiscal policy. Mackenzie helped construct many courthouses and jails across southern Ontario. A number of these still stand today, including the Sandwich Courthouse and Jail now known as the Mackenzie Hall Cultural Centre in Windsor, Ontario, and the Kent County Courthouse and Jail in Chatham, Ontario. He even bid, unsuccessfully, on the construction of the Parliament buildings in Ottawa in 1859.
Helen died in 1852, finally succumbing to the effects of excessive doses of mercury-based calomel used to treat a fever while in Kingston. In 1853, he married Jane Sym (1825–93).
Mackenzie served as a Major in the 27th Lambton Battalion of Infantry from 1866 to 1874, serving on active duty during the Fenian Raids in 1870.
thumb|150px|left|upright=1.2|An 1875 Canadian Illustrated News cartoon shows Mackenzie the Mason and Governor General Lord Dufferin the Overseer. |
Alexander Mackenzie (politician) | Early political involvement | Early political involvement
Mackenzie involved himself in politics almost from the moment he arrived in Canada. He fought passionately for equality and the elimination of all forms of class distinction. In 1851, he became the secretary for the Reform Party for Lambton. After convincing him to run in Kent/Lambton, Mackenzie campaigned relentlessly for George Brown, owner of the Reformist paper The Globe in the 1851 election, helping Brown to win his first seat in the Legislative Assembly. Mackenzie and Brown remained the closest of friends and colleagues for the rest of their lives.
In 1852, Mackenzie became editor of another reformist paper, the Lambton Shield. As an editor, Mackenzie was perhaps a little too vocal, leading the paper to a lawsuit for libel against the local conservative candidate. Because a key witness claimed Cabinet Confidence and would not testify, the paper lost the suit and was forced to fold due to financial hardship.
After his brother, Hope Mackenzie, declined to run for re-election, Alexander was petitioned to run and won his first seat in the Legislative Assembly as a supporter of George Brown in 1861. When Brown resigned from the Great Coalition in 1865 over negotiations of a reciprocity trade treaty with the United States, Mackenzie was invited to replace him as president of the council. Wary of Macdonald's motivations and true to his principles, Mackenzie declined.
He entered the House of Commons of Canada in 1867, representing the Lambton constituency. No cohesive national Liberal Party of Canada existed at the time, and with Brown not winning his seat, no official leader emerged. Mackenzie was asked but did not believe he was the best qualified for the position. Although he resisted offers of the position, he nevertheless sat as the de facto leader of the Official Opposition. |
Alexander Mackenzie (politician) | Prime Minister (1873–1878) | Prime Minister (1873–1878)
When the Macdonald government fell due to the Pacific Scandal in 1873, the Governor General, Lord Dufferin, called upon Mackenzie, who had been chosen as leader of the Liberal Party a few months earlier, to form a new government. Mackenzie formed a government and asked the Governor General to call an election for January 1874. The Liberals won a majority of the seats in the House of Commons having garnered 40% of the popular vote.
Mackenzie remained prime minister until the 1878 election when Macdonald's Conservatives returned to power.
For a man of Mackenzie's humble origins to attain such a position was unusual in an age which generally offered such opportunity only to the privileged. Lord Dufferin expressed early misgivings about a stonemason taking over government, but on meeting Mackenzie, Dufferin revised his opinions:
Mackenzie served concurrently as Minister of Public Works and oversaw the completion of the Parliament buildings. While drawing up the plans for the West Block, he included a circular staircase leading directly from his office to the outside of the building, which allowed him to escape the patronage-seekers waiting for him in his ante-chamber. Proving Dufferin's reflections on his character to be true, Mackenzie disliked intensely the patronage inherent in politics. Nevertheless, he found it a necessary evil to maintain party unity and ensure the loyalty of his fellow Liberals.
thumb|Statue of Alexander Mackenzie on Parliament Hill, Ottawa by Hamilton MacCarthy
In keeping with his democratic ideals, Mackenzie refused the offer of a knighthood three times, and was thus the only one of Canada's first eight Prime Ministers not to be knighted. He also declined appointment to the UK Privy Council and hence does not bear the title "Right Honourable". His pride in his working class origins never left him. Once, while touring Fort Henry as prime minister, he asked the soldier accompanying him if he knew the thickness of the wall beside them. The embarrassed escort confessed that he didn't and Mackenzie replied, "I do. It is five feet, ten inches. I know, because I built it myself!"Canada's Prime Ministers, 1867 – 1994: Biographies and Anecdotes. [Ottawa]: National Archives of Canada, [1994]. 40 p.
As Prime Minister, Alexander Mackenzie strove to reform and simplify the machinery of government, achieving a remarkable record of reform legislation. He introduced the secret ballot; advised the creation of the Supreme Court of Canada; the establishment of the Royal Military College of Canada in Kingston in 1874 and the creation of the Office of the Auditor General in 1878. He completed the Intercolonial Railway, but struggled to progress on the national railway due to a worldwide economic depression, almost coming to blows with Governor General Lord Dufferin over imperial interference. Mackenzie stood up for the rights of Canada as a nation and fought for the supremacy of Parliament and honesty in government. Above all else, he was known and loved for his honesty and integrity.
However, his term was marked by economic depression that had grown out of the Panic of 1873, which Mackenzie's government was unable to alleviate. In 1874, Mackenzie negotiated a new free trade agreement with the United States, eliminating the high protective tariffs in place on Canadian goods in US markets. However, this action did not bolster the economy, and construction of the CPR slowed drastically due to lack of funding. In 1876, the Conservative opposition announced a National Policy of protective tariffs, which resonated with voters. When an election was called in 1878, the Liberals got slightly more than a third of the vote, and the Conservatives with 42 percent of the votes came back into power. |
Alexander Mackenzie (politician) | Supreme Court appointments | Supreme Court appointments
thumb|right|A painting of Mackenzie
Mackenzie chose the following jurists to be appointed as justices of the Supreme Court of Canada by the Governor General:
Sir William Buell Richards (Chief Justice) – September 30, 1875
Télesphore Fournier – September 30, 1875
William Alexander Henry – September 30, 1875
Sir William Johnstone Ritchie – September 30, 1875
Sir Samuel Henry Strong – September 30, 1875
Jean-Thomas Taschereau – September 30, 1875
Sir Henri Elzéar Taschereau – October 7, 1878 |
Alexander Mackenzie (politician) | Later life | Later life
Despite his government's defeat, he retained the East York seat and remained Leader of the Opposition for another two years, until 1880. In 1881, he became the first president of The North American Life Assurance Company.
He was soon struck with a mysterious strange ailment that sapped his strength and all but took his voice. Although sitting in silence in the House of Commons, he held his House of Commons East York seat until his death in 1892.
He suffered a stroke after hitting his head during a fall in 1892. He died on April 17 in Toronto at the age of seventy, and was buried in Lakeview Cemetery in Sarnia, Ontario. |
Alexander Mackenzie (politician) | Character | Character
Mackenzie's first biography in 1892 referred to him as Canada's Stainless Statesman. He was a devout Baptist and teetotaller who found refuge in, and drew strength from, his family, friends, and faith. He was also a loyal friend and an incorrigible prankster (stuffed chimney on young in-laws; rolled boulder down Thunder Cape towards friend A. McKellar; burned Tory campaign placards in hotel woodstove early in morning).
Unpretentious and down to earth, his public official austerity was in striking contrast to private compassion and giving nature. He was called "the soul of honour and integrity" by Thomas Guthrie Marquis, a historian of the period, and according to a later biographer, was a proud man who sought no recognition or personal enrichment and accepted gifts reluctantly. He preferred to follow than to lead (many times he refused leadership offers) and he said he found that duty outweighed the heavy burden of office.; He was uncompromising on his principles, perhaps too much so.; ; Marquis wrote, "He was, and ever will remain, the Sir Galahad of Canadian politics."
Very proud of his Scottish heritage, he was forever a Scot: "Nemo me impune lacessit" (no one attacks me with impunity). The Upper Canada rebellion leader William Lyon Mackenzie said of him, "He is every whit a self-made, self-educated man. Has large mental capacity and indomitable energy."
Canada's Governor General, Lord Dufferin, said he was "as pure as crystal, and as true as steel, with lots of common sense." A close friend, Chief Justice Sir Louis Davies, said he was "the best debater the House of Commons has ever known."(Mackenzie's newspaper scrapbook "Days of Giants", Library and Archives Canada). Sir Wilfrid Laurier, a friend, colleague in cabinet and later prime minister of Canada, said Mackenzie was "one of the truest and strongest characters to be met within Canadian history. He was endowed with a warm heart and a copious and rich fancy, though veiled by a somewhat reticent exterior, and he was of friends the most tender and true."
Sir George Ross, a friend, colleague, and later premier of Ontario, said, "Mackenzie was sui generis a debater. His humorous sallies blistered like a blast from a flaming smelter. His sterling honesty is a great heritage, and will keep his memory green to all future generations."
At his eulogy, Rev. Dr. Thomas compared him to the Duke of Wellington, who "stood four square, to all the winds that blow."
Newspapers around the world and in Canada gave him many compliments. The London Times – the untiring energy, the business-like accuracy, the keen perception and reliable judgment, and above all the inflexible integrity, which marked his private life, he carried without abatement of one jot into his public career. The Westminster Review – a man, who although, through failing health and failing voice, he had virtually passed out of public life, yet retained to the last the affectionate veneration of the Canadian people as no other man of the time can be said to have done.
The Charlottetown Patriot – in all that constitutes the real man, the honest statesman, the true patriot, the warm friend, and sincere Christian, he had few equals. Possessed of a clear intellect, a retentive memory, and a ready command of appropriate words, he was one of the most logical and powerful speakers we have ever heard.
The St. John Telegraph – he was loved by the people and his political opponents were compelled to respect him even above their own chosen leader. As a statesman, he has had few equals.
The Montreal Star – it is one of the very foremost architects of the Canadian nationality that we mourn. In the dark days of ’73, Canadians were in a state of panic, distrusting the stability of their newly-built Dominion; no one can tell what would have happened had not the stalwart form of Alexander Mackenzie lifted itself above the screaming, vociferating and denying mass of politicians, and all Canada felt at once, there was a man who could be trusted.
The Toronto Globe – he was a man who loved the people and fought for their rights against privilege and monopoly in every form. The Philadelphia Record – Like Caesar, who twice refused a knightly crown, Alexander Mackenzie refused knighthood three times. Unlike Caesar, he owed his political overthrow to his incorruptible honesty and unswerving integrity. |
Alexander Mackenzie (politician) | Legacy | Legacy
In their 1999 study of the Prime Ministers of Canada, which included the results of a survey of Canadian historians, J. L. Granatstein and Norman Hillmer found that Mackenzie was in 11th place just after John Sparrow David Thompson. |
Alexander Mackenzie (politician) | Namesakes | Namesakes
thumb|Mackenzie Building at the Royal Military College of Canada
The following are named in honour of Alexander Mackenzie:
The Mackenzie Mountain Range in the Yukon and Northwest Territories
Mount Mackenzie, in the Selkirk Mountains of British Columbia
The Mackenzie Building, and the use of the Mackenzie tartan by the bands at the Royal Military College of Canada in Kingston, Ontario, "Alexander Mackenzie", the Royal Military College of Canada March for bagpipes, was composed in his honour by Pipe Major Don M. Carrigan, who was the College Pipe Major 1973 to 1985.Archie Cairns – Bk1 Pipe Music 'Alexander Mackenzie' (Slow March) by Pipe Major Don M. Carrigan 1995
Mackenzie Hall in Windsor, Ontario
Alexander Mackenzie Scholarships in Economics and Political Science at McGill University and the University of Toronto
Alexander MacKenzie Park in Sarnia, Ontario
Alexander Mackenzie High School in Sarnia
Alexander Mackenzie Housing Co-Operative Inc. in Sarnia
Mackenzie Avenue, Ottawa, Ontario
Mackenzie Tower, West Block, Parliament Hill, Ottawa, Ontario |
Alexander Mackenzie (politician) | Other honours | Other honours
A monument is dedicated to his tomb in Lakeview Cemetery, Sarnia, Ontario
"Honourable Alexander Mackenzie" (1964) by Lawren Harris, head of the Department of Fine Arts, Mount Allison University, now hangs in the Mackenzie Building, Royal Military College of Canada. The unveiling ceremony was performed by the Right Honourable Louis St. Laurent, a Canadian former Prime Minister, and the gift was accepted by the Commandant, Air Commodore L.J. Birchall. The painting was commissioned in memory of No. 244, Lieut.-Col, F.B. Wilson, O.B.E., her deceased husband, by Mrs, F.W. Dashwood. Also taking part in the ceremony was the Honourable Paul Hellyer, Minister of National Defence, President and Chancellor of the college.Source: Royal Military College of Canada – Review Yearbook (Kingston, Ontario Canada) Class of 1965, page 191 In attendance was Mrs. Burton R. Morgan of Ottawa, great-granddaughter of Alexander Mackenzie.
Burgess tickets presented to Alexander Mackenzie in Dundee, Dunkeld, Logierait, Irvine, and Perth Scotland |
Alexander Mackenzie (politician) | Electoral record | Electoral record |
Alexander Mackenzie (politician) | See also | See also
List of prime ministers of Canada
Timeline of the Alexander Mackenzie premiership |
Alexander Mackenzie (politician) | References | References |
Alexander Mackenzie (politician) | Citations | Citations |
Alexander Mackenzie (politician) | Works cited | Works cited
|
Alexander Mackenzie (politician) | General sources | General sources
Alexander Mackenzie fonds at Library and Archives Canada |
Alexander Mackenzie (politician) | Further reading | Further reading
. |
Alexander Mackenzie (politician) | External links | External links
Photograph:Alexander Mackenzie, 1874 – McCord Museum
Category:Prime ministers of Canada
Category:Leaders of the Liberal Party of Canada
Category:Provincial secretaries of Ontario
Category:Members of the Legislative Assembly of the Province of Canada from Canada West
Category:Businesspeople from Ontario
Category:Canadian journalists
Category:19th-century Scottish writers
Category:Politicians from Sarnia
Category:People from Perth and Kinross
Category:Scottish emigrants to pre-Confederation Ontario
Category:1822 births
Category:1892 deaths
Category:Leaders of the opposition (Canada)
Category:Persons of National Historic Significance (Canada)
Category:Canadian Baptists
Category:19th-century Canadian journalists
Category:Canadian male journalists
Category:19th-century British male writers
Category:Immigrants to the Province of Canada
Category:19th-century Baptists
Category:19th-century Scottish businesspeople
Category:19th-century members of the House of Commons of Canada
Category:Members of the House of Commons of Canada from Ontario |
Alexander Mackenzie (politician) | Table of Content | Short description, Early life, Early political involvement, Prime Minister (1873–1878), Supreme Court appointments, Later life, Character, Legacy, Namesakes, Other honours, Electoral record, See also, References, Citations, Works cited, General sources, Further reading, External links |
Ashoka | Short description |
Ashoka, also known as Asoka or Aśoka ( ; , ; – 232 BCE), and popularly known as Ashoka the Great, was Emperor of Magadha from until his death in 232 BCE, and the third ruler from the Mauryan dynasty. His empire covered a large part of the Indian subcontinent, stretching from present-day Afghanistan in the west to present-day Bangladesh in the east, with its capital at Pataliputra. A patron of Buddhism, he is credited with playing an important role in the spread of Buddhism across ancient Asia.
The Edicts of Ashoka state that during his eighth regnal year (), he conquered Kalinga after a brutal war. Ashoka subsequently devoted himself to the propagation of "dhamma" or righteous conduct, the major theme of the edicts. Ashoka's edicts suggest that a few years after the Kalinga War, he was gradually drawn towards Buddhism. The Buddhist legends credit Ashoka with establishing a large number of stupas, patronising the Third Buddhist council, supporting Buddhist missionaries, and making generous donations to the sangha.
Ashoka's existence as a historical emperor had almost been forgotten, but since the decipherment in the 19th century of sources written in the Brahmi script, Ashoka holds a reputation as one of the greatest Indian emperors. The State Emblem of the modern Republic of India is an adaptation of the Lion Capital of Ashoka. Ashoka's wheel, the Ashoka Chakra, is adopted at the centre of the National Flag of India. |
Ashoka | Sources of information | Sources of information
Information about Ashoka comes from his inscriptions, other inscriptions that mention him or are possibly from his reign, and ancient literature, especially Buddhist texts. These sources often contradict each other, although various historians have attempted to correlate their testimony.
thumb|Ashoka's Major Rock Edict at Junagadh contains inscriptions by Ashoka (fourteen of the Edicts of Ashoka), Rudradaman I and Skandagupta. |
Ashoka | Inscriptions | Inscriptions
Ashoka's inscriptions are the earliest self-representations of imperial power in the Indian subcontinent. However, these inscriptions are focused mainly on the topic of dhamma, and provide little information regarding other aspects of the Maurya state or society. Even on the topic of dhamma, the content of these inscriptions cannot be taken at face value. In the words of American academic John S. Strong, it is sometimes helpful to think of Ashoka's messages as propaganda by a politician whose aim is to present a favourable image of himself and his administration, rather than record historical facts.
A small number of other inscriptions also provide some information about Ashoka. For example, he finds a mention in the 2nd century Junagadh rock inscription of Rudradaman. An inscription discovered at Sirkap mentions a lost word beginning with "Priyadari", which is theorised to be Ashoka's title "Priyadarshi" since it has been written in Aramaic of 3rd century BCE, although this is not certain. Some other inscriptions, such as the Sohgaura copper plate inscription and the Mahasthan inscription, have been tentatively dated to Ashoka's period by some scholars, although others contest this. |
Ashoka | Buddhist legends | Buddhist legends
Much of the information about Ashoka comes from Buddhist legends, which present him as a great, ideal emperor. These legends appear in texts that are not contemporary to Ashoka and were composed by Buddhist authors, who used various stories to illustrate the impact of their faith on Ashoka. This makes it necessary to exercise caution while relying on them for historical information. Among modern scholars, opinions range from downright dismissal of these legends as mythological to acceptance of all historical portions that seem plausible.
The Buddhist legends about Ashoka exist in several languages, including Sanskrit, Pali, Tibetan, Chinese, Burmese, Khmer, Sinhala, Thai, Lao, and Khotanese. All these legends can be traced to two primary traditions:
the North Indian tradition preserved in the Sanskrit-language texts such as Divyavadana (including its constituent Ashokavadana); and Chinese sources such as A-yü wang chuan and A-yü wang ching.
the Sri Lankan tradition preserved in Pali-language texts, such as Dipavamsa, Mahavamsa, Vamsatthapakasini (a commentary on Mahavamsa), Buddhaghosha's commentary on the Vinaya, and Samanta-pasadika.
There are several significant differences between the two traditions. For example, the Sri Lankan tradition emphasizes Ashoka's role in convening the Third Buddhist council, and his dispatch of several missionaries to distant regions, including his son Mahinda to Sri Lanka. However, the North Indian tradition makes no mention of these events. It describes other events not found in the Sri Lankan tradition, such as a story about another son named Kunala.
Even while narrating the common stories, the two traditions diverge in several ways. For example, both Ashokavadana and Mahavamsa mention that Ashoka's empress Tishyarakshita had the Bodhi Tree destroyed. In Ashokavadana, the empress manages to have the tree healed after she realises her mistake. In the Mahavamsa, she permanently destroys the tree, but only after a branch of the tree has been transplanted in Sri Lanka. In another story, both the texts describe Ashoka's unsuccessful attempts to collect a relic of Gautama Buddha from Ramagrama. In Ashokavadana, he fails to do so because he cannot match the devotion of the Nāgas who hold the relic; however, in the Mahavamsa, he fails to do so because the Buddha had destined the relic to be enshrined by King Dutthagamani of Sri Lanka. Using such stories, the Mahavamsa glorifies Sri Lanka as the new preserve of Buddhism.
thumb|800px|center|King Ashoka visits Ramagrama, to take relics of the Buddha from the Nagas, but in vain. Southern gateway, Stupa 1, Sanchi. |
Ashoka | Other sources | Other sources
Numismatic, sculptural, and archaeological evidence supplements research on Ashoka. Ashoka's name appears in the lists of Mauryan emperors in the various Puranas. However, these texts do not provide further details about him, as their Brahmanical authors were not patronised by the Mauryans. Other texts, such as the Arthashastra and Indica of Megasthenes, which provide general information about the Maurya period, can also be used to make inferences about Ashoka's reign. However, the Arthashastra is a normative text that focuses on an ideal rather than a historical state, and its dating to the Mauryan period is a subject of debate. The Indica is a lost work, and only parts of it survive in the form of paraphrases in later writings.
The 12th-century text Rajatarangini mentions a Kashmiri king Ashoka of Gonandiya dynasty who built several stupas: some scholars, such as Aurel Stein, have identified this king with the Maurya emperor Ashoka; others, such as Ananda W. P. Guruge dismiss this identification as inaccurate. |
Ashoka | Alternative interpretation of the epigraphic evidence | Alternative interpretation of the epigraphic evidence
For Christopher I. Beckwith — whose theories are not accepted by mainstream scholarship — Ashoka, whose name only appears in the Minor Rock Edicts, is not the same as king Piyadasi, or Devanampiya Piyadasi (i.e. "Beloved of the Gods Piyadasi", "Beloved of the Gods" being a fairly widespread title for "King"), who is named as the author of the Major Pillar Edicts and the Major Rock Edicts.
Beckwith suggests that Piyadasi was living in the 3rd century BCE, was probably the son of Chandragupta Maurya known to the Greeks as Amitrochates, and only advocated for piety ("Dharma") in his Major Pillar Edicts and Major Rock Edicts, without ever mentioning Buddhism, the Buddha, or the Sangha (the single notable exception is the 7th Edict of the Major Pillar Edicts which does mention the Sangha, but is now considered to have been faked by Beckwith). Also, the geographical spread of his inscription shows that Piyadasi ruled a vast Empire, contiguous with the Seleucid Empire in the West.
On the contrary, for Beckwith, Ashoka was a later king of the 1st–2nd century CE, whose name only appears explicitly in the Minor Rock Edicts and allusively in the Minor Pillar Edicts, and who does mention the Buddha and the Sangha, explicitly promoting Buddhism. The name "Priyadarsi" does occur in two of the minor edicts (Gujarra and Bairat), but Beckwith again considers them as later fabrications. The minor inscriptions cover a very different and much smaller geographical area, clustering in Central India. According to Beckwith, the inscriptions of this later Ashoka were typical of the later forms of "normative Buddhism", which are well attested from inscriptions and Gandhari manuscripts dated to the turn of the millennium, and around the time of the Kushan Empire. The quality of the inscriptions of this Ashoka is significantly lower than the quality of the inscriptions of the earlier Piyadasi.
However, many of Beckwith's methodologies and interpretations concerning early Buddhism, inscriptions, and archaeological sites have been criticized by other scholars, such as Johannes Bronkhorst and Osmund Bopearachchi. According to Patrick Olivelle, Beckwith's theory is "an outlier and no mainstream Ashokan scholar would subscribe to that view." |
Ashoka | Names and titles | Names and titles
The name "A-shoka" literally means "without sorrow". According to an Ashokavadana legend, his mother gave him this name because his birth removed her sorrows.
The name Priyadasi is associated with Ashoka in the 3rd–4th century CE Dipavamsa. The term literally means "he who regards amiably", or "of gracious mien" (Sanskrit: Priya-darshi). It may have been a regnal name adopted by Ashoka. A version of this name is used for Ashoka in Greek-language inscriptions: βασιλεὺς Πιοδασσης ("Basileus Piodassēs").
Ashoka's inscriptions mention his title Devanampiya (Sanskrit: Devanampriya, "Beloved of the Gods"). The identification of Devanampiya and Ashoka as the same person is established by the Maski and Gujarra inscriptions, which use both these terms for the king. The title was adopted by other kings, including the contemporary king Devanampiya Tissa of Anuradhapura and Ashoka's descendant Dasharatha Maurya. |
Ashoka | Date | Date
thumb|The Major Rock Edict No.13 of Ashoka, mentions the Greek kings Antiochus, Ptolemy, Antigonus, Magas and Alexander by name, as recipients of his teachings.
The exact date of Ashoka's birth is not certain, as the extant contemporary Indian texts did not record such details. It is known that he lived in the 3rd century BCE, as his inscriptions mention several contemporary rulers whose dates are known with more certainty, such as Antiochus II Theos, Ptolemy II Philadelphus, Antigonus II Gonatas, Magas of Cyrene, and Alexander (of Epirus or Corinth). Thus, Ashoka must have been born sometime in the late 4th century BCE or early 3rd century BCE (), and ascended the throne around 269-268 BCE. |
Ashoka | Ancestry | Ancestry
Ashoka's own inscriptions are fairly detailed but make no mention of his ancestors. Other sources, such as the Puranas and the Mahavamsa state that his father was the Mauryan emperor Bindusara, and his grandfather was Chandragupta – the founder of the Empire. The Ashokavadana also names his father as Bindusara, but traces his ancestry to Buddha's contemporary king Bimbisara, through Ajatashatru, Udayin, Munda, Kakavarnin, Sahalin, Tulakuchi, Mahamandala, Prasenajit, and Nanda. The 16th century Tibetan monk Taranatha, whose account is a distorted version of the earlier traditions, describes Ashoka as son of king Nemita of Champarana from the daughter of a merchant.
Ashokavadana states that Ashoka's mother was the daughter of a Brahmin from Champa, and was prophesied to marry a king. Accordingly, her father took her to Pataliputra, where she became Bindusara's chief empress. The Ashokavadana does not mention her by name, although other legends provide different names for her. For example, the Asokavadanamala calls her Subhadrangi. The Vamsatthapakasini or Mahavamsa-tika, a commentary on Mahavamsa, calls her "Dharma" ("Dhamma" in Pali), and states that she belonged to the Moriya Kshatriya clan. A Divyavadana legend calls her Janapada-kalyani; according to scholar Ananda W. P. Guruge, this is not a name, but an epithet.
According to the 2nd-century historian Appian, Chandragupta entered into a marital alliance with the Greek ruler Seleucus I Nicator, which has led to speculation that either Chandragupta or his son Bindusara married a Greek princess. However, there is no evidence that Ashoka's mother or grandmother was Greek, and most historians have dismissed the idea. |
Ashoka | As a prince | As a prince
Ashoka's own inscriptions do not describe his early life, and much of the information on this topic comes from apocryphal legends written hundreds of years after him. While these legends include obviously fictitious details such as narratives of Ashoka's past lives, they have some plausible historical information about Ashoka's period.
According to the Ashokavadana, Bindusara disliked Ashoka because of his rough skin. One day, Bindusara asked the ascetic Pingala-vatsajiva to determine which of his sons was worthy of being his successor. He asked all the princes to assemble at the Garden of the Golden Pavilion on the ascetic's advice. Ashoka was reluctant to go because his father disliked him, but his mother convinced him to do so. When minister Radhagupta saw Ashoka leaving the capital for the Garden, he offered to provide the prince with an imperial elephant for the travel. At the Garden, Pingala-vatsajiva examined the princes and realised that Ashoka would be the next emperor. To avoid annoying Bindusara, the ascetic refused to name the successor. Instead, he said that one who had the best mount, seat, drink, vessel and food would be the next king; each time, Ashoka declared that he met the criterion. Later, he told Ashoka's mother that her son would be the next emperor, and on her advice, left the empire to avoid Bindusara's wrath.
While legends suggest that Bindusara disliked Ashoka's ugly appearance, they also state that Bindusara gave him important responsibilities, such as suppressing a revolt in Takshashila (according to north Indian tradition) and governing Ujjain (according to Sri Lankan tradition). This suggests that Bindusara was impressed by the other qualities of the prince. Another possibility is that he sent Ashoka to distant regions to keep him away from the imperial capital. |
Ashoka | Rebellion at Taxila | Rebellion at Taxila
thumb|upright|The Aramaic Inscription of Taxila probably mentions Ashoka.
According to the Ashokavadana, Bindusara dispatched prince Ashoka to suppress a rebellion in the city of Takshashila (present-day Bhir Mound in Pakistan). This episode is not mentioned in the Sri Lankan tradition, which instead states that Bindusara sent Ashoka to govern Ujjain. Two other Buddhist texts – Ashoka-sutra and Kunala-sutra – state that Bindusara appointed Ashoka as a viceroy in Gandhara (where Takshashila was located), not Ujjain.
The Ashokavadana states that Bindusara provided Ashoka with a fourfold-army (comprising cavalry, elephants, chariots and infantry) but refused to provide any weapons for this army. Ashoka declared that weapons would appear before him if he was worthy of being an emperor, and then, the deities emerged from the earth and provided weapons to the army. When Ashoka reached Takshashila, the citizens welcomed him and told him that their rebellion was only against the evil ministers, not the emperor. Sometime later, Ashoka was similarly welcomed in the Khasa territory and the gods declared that he would go on to conquer the whole earth.
Takshashila was a prosperous and geopolitically influential city, and historical evidence proves that by Ashoka's time, it was well-connected to the Mauryan capital Pataliputra by the Uttarapatha trade route. However, no extant contemporary source mentions the Takshashila rebellion, and none of Ashoka's records states that he ever visited the city. That said, the historicity of the legend about Ashoka's involvement in the Takshashila rebellion may be corroborated by an Aramaic-language inscription discovered at Sirkap near Taxila. The inscription includes a name that begins with the letters "prydr", and most scholars restore it as "Priyadarshi", which was the title of Ashoka. Another evidence of Ashoka's connection to the city may be the name of the Dharmarajika Stupa near Taxila; the name suggests that it was built by Ashoka ("Dharma-raja").
The story about the deities miraculously bringing weapons to Ashoka may be the text's way of deifying Ashoka; or indicating that Bindusara – who disliked Ashoka – wanted him to fail in Takshashila. |
Ashoka | Viceroy of Ujjain | Viceroy of Ujjain
According to the Mahavamsa, Bindusara appointed Ashoka as the Viceroy of Avantirastra (present day Ujjain district), which was an important administrative and commercial province in central India. This tradition is corroborated by the Saru Maru inscription discovered in central India; this inscription states that he visited the place as a prince. Ashoka's own rock edict mentions the presence of a prince viceroy at Ujjain during his reign, which further supports the tradition that he himself served as a viceroy at Ujjain.
thumb|The Saru Maru commemorative inscription seems to mention the presence of Ashoka in the area of Ujjain as he was still a Prince.
Pataliputra was connected to Ujjain by multiple routes in Ashoka's time, and on the way, Ashoka entourage may have encamped at Rupnath, where his inscription has been found.
According to the Sri Lankan tradition, Ashoka visited Vidisha, where he fell in love with a beautiful woman on his way to Ujjain. According to the Dipamvamsa and Mahamvamsa, the woman was Devi – the daughter of a merchant. According to the Mahabodhi-vamsa, she was Vidisha-Mahadevi and belonged to the Shakya clan of Gautama Buddha. The Buddhist chroniclers may have fabricated the Shakya connection to connect Ashoka's family to Buddha. The Buddhist texts allude to her being a Buddhist in her later years but do not describe her conversion to Buddhism. Therefore, it is likely that she was already a Buddhist when she met Ashoka.
The Mahavamsa states that Devi gave birth to Ashoka's son Mahinda in Ujjain, and two years later, to a daughter named Sanghamitta. According to the Mahavamsa, Ashoka's son Mahinda was ordained at the age of 20 years, during the sixth year of Ashoka's reign. That means Mahinda must have been 14 years old when Ashoka ascended the throne. Even if Mahinda was born when Ashoka was as young as 20 years old, Ashoka must have ascended the throne at 34 years, which means he must have served as a viceroy for several years. |
Ashoka | Ascension to the throne | Ascension to the throne
Legends suggest that Ashoka was not the crown prince, and his ascension on the throne was disputed.
Ashokavadana states that Bindusara's eldest son Susima once slapped a bald minister on his head in jest. The minister worried that after ascending the throne, Susima may jokingly hurt him with a sword. Therefore, he instigated five hundred ministers to support Ashoka's claim to the throne when the time came, noting that Ashoka was predicted to become a chakravartin (universal ruler). Sometime later, Takshashila rebelled again, and Bindusara dispatched Susima to curb the rebellion. Shortly after, Bindusara fell ill and was expected to die soon. Susima was still in Takshashila, having been unsuccessful in suppressing the rebellion. Bindusara recalled him to the capital and asked Ashoka to march to Takshashila. However, the ministers told him that Ashoka was ill and suggested that he temporarily install Ashoka on the throne until Susmia's return from Takshashila. When Bindusara refused to do so, Ashoka declared that if the throne were rightfully his, the gods would crown him as the next emperor. At that instance, the gods did so, Bindusara died, and Ashoka's authority extended to the entire world, including the Yaksha territory located above the earth and the Naga territory located below the earth. When Susima returned to the capital, Ashoka's newly appointed prime minister Radhagupta tricked him into a pit of charcoal. Susima died a painful death, and his general Bhadrayudha became a Buddhist monk.
thumb|The Lion Capital of Ashoka in Sarnath, showing its four Asiatic lions standing back to back, and symbolizing the Four Noble Truths of Buddhism, supporting the Wheel of Moral law (Dharmachakra, reconstitution per Sarnath Museum notice). The lions stand on a circular abacus, decorated with dharmachakras alternating with four animals in profile: horse, bull, elephant, and lion. The architectural bell below the abacus, is a stylized upside down lotus. Sarnath Museum.
The Mahavamsa states that when Bindusara fell sick, Ashoka returned to Pataliputra from Ujjain and gained control of the capital. After his father's death, Ashoka had his eldest brother killed and ascended the throne. The text also states that Ashoka killed ninety-nine of his half-brothers, including Sumana. The Dipavamsa states that he killed a hundred of his brothers and was crowned four years later. The Vamsatthapakasini adds that an Ajivika ascetic had predicted this massacre based on the interpretation of a dream of Ashoka's mother. According to these accounts, only Ashoka's uterine brother Tissa was spared. Other sources name the surviving brother Vitashoka, Vigatashoka, Sudatta (So-ta-to in A-yi-uang-chuan), or Sugatra (Siu-ka-tu-lu in Fen-pie-kung-te-hun).
The figures such as 99 and 100 are exaggerated and seem to be a way of stating that Ashoka killed several of his brothers. Taranatha states that Ashoka, who was an illegitimate son of his predecessor, killed six legitimate princes to ascend the throne. It is possible that Ashoka was not the rightful heir to the throne and killed a brother (or brothers) to acquire the throne. However, the Buddhist sources have exaggerated the story, which attempts to portray him as evil before his conversion to Buddhism. Ashoka's Rock Edict No. 5 mentions officers whose duties include supervising the welfare of "the families of his brothers, sisters, and other relatives". This suggests that more than one of his brothers survived his ascension. However, some scholars oppose this suggestion, arguing that the inscription talks only about the families of his brothers, not the brothers themselves. |
Ashoka | Date of ascension | Date of ascension
According to the Sri Lankan texts Mahavamsa and the Dipavamsa, Ashoka ascended the throne 218 years after the death of Gautama Buddha and ruled for 37 years. The date of the Buddha's death is itself a matter of debate, and the North Indian tradition states that Ashoka ruled a hundred years after the Buddha's death, which has led to further debates about the date.
Assuming that the Sri Lankan tradition is correct, and assuming that the Buddha died in 483 BCE – a date proposed by several scholars – Ashoka must have ascended the throne in 265 BCE. The Puranas state that Ashoka's father Bindusara reigned for 25 years, not 28 years as specified in the Sri Lankan tradition. If this is true, Ashoka's ascension can be dated three years earlier, to 268 BCE. Alternatively, if the Sri Lankan tradition is correct, but if we assume that the Buddha died in 486 BCE (a date supported by the Cantonese Dotted Record), Ashoka's ascension can be dated to 268 BCE. The Mahavamsa states that Ashoka consecrated himself as the emperor four years after becoming a sovereign. This interregnum can be explained assuming that he fought a war of succession with other sons of Bindusara during these four years.
The Ashokavadana contains a story about Ashoka's minister Yashas hiding the sun with his hand. Professor P. H. L. Eggermont theorised that this story was a reference to a partial solar eclipse that was seen in northern India on 4 May 249 BCE. According to the Ashokavadana, Ashoka went on a pilgrimage to various Buddhist sites sometime after this eclipse. Ashoka's Rummindei pillar inscription states that he visited Lumbini during his 21st regnal year. Assuming this visit was a part of the pilgrimage described in the text, and assuming that Ashoka visited Lumbini around 1–2 years after the solar eclipse, the ascension date of 268–269 BCE seems more likely. However, this theory is not universally accepted. For example, according to John S. Strong, the event described in the Ashokavadana has nothing to do with chronology, and Eggermont's interpretation grossly ignores the literary and religious context of the legend. |
Ashoka | Reign before Buddhist influence | Reign before Buddhist influence
Both Sri Lankan and North Indian traditions assert that Ashoka was a violent person before Buddhism. Taranatha also states that Ashoka was initially called "Kamashoka" because he spent many years in pleasurable pursuits (kama); he was then called "Chandashoka" ("Ashoka the fierce") because he spent some years performing evil deeds; and finally, he came to be known as Dhammashoka ("Ashoka the righteous") after his conversion to Buddhism.
The Ashokavadana also calls him "Chandashoka", and describes several of his cruel acts:
The ministers who had helped him ascend the throne started treating him with contempt after his ascension. To test their loyalty, Ashoka gave them the absurd order of cutting down every flower-and fruit-bearing tree. When they failed to carry out this order, Ashoka personally cut off the heads of 500 ministers.
One day, during a stroll at a park, Ashoka and his concubines came across a beautiful Ashoka tree. The sight put him in an amorous mood, but the women did not enjoy caressing his rough skin. Sometime later, when Ashoka fell asleep, the resentful women chopped the flowers and the branches of his namesake tree. After Ashoka woke up, he burnt 500 of his concubines to death as punishment.
Alarmed by the king's involvement in such massacres, prime minister Radha-Gupta proposed hiring an executioner to carry out future mass killings to leave the king unsullied. Girika, a Magadha village boy who boasted that he could execute the whole of Jambudvipa, was hired for the purpose. He came to be known as Chandagirika ("Girika the fierce"), and on his request, Ashoka built a jail in Pataliputra. Called Ashoka's Hell, the jail looked pleasant from the outside, but inside it, Girika brutally tortured the prisoners.
The 5th-century Chinese traveller Faxian states that Ashoka personally visited the underworld to study torture methods there and then invented his methods. The 7th-century traveller Xuanzang claims to have seen a pillar marking the site of Ashoka's "Hell".
The Mahavamsa also briefly alludes to Ashoka's cruelty, stating that Ashoka was earlier called Chandashoka because of his evil deeds but came to be called Dharmashoka because of his pious acts after his conversion to Buddhism. However, unlike the north Indian tradition, the Sri Lankan texts do not mention any specific evil deeds performed by Ashoka, except his killing of 99 of his brothers.
Such descriptions of Ashoka as an evil person before his conversion to Buddhism appear to be a fabrication of the Buddhist authors, who attempted to present the change that Buddhism brought to him as a miracle. In an attempt to dramatise this change, such legends exaggerate Ashoka's past wickedness and his piousness after the conversion. |
Ashoka | Kalinga war and conversion to Buddhism | Kalinga war and conversion to Buddhism
thumb|Kanaganahalli inscribed panel portraying Ashoka and his queens with the Brahmi label "King Asoka", 1st–3rd century CE.
Ashoka's inscriptions mention that he conquered the Kalinga region during his 8th regnal year: the destruction caused during the war made him repent violence, and in the subsequent years, he was drawn towards Buddhism. Edict 13 of the Edicts of Ashoka Rock Inscriptions expresses the great remorse the king felt after observing the destruction of Kalinga:
On the other hand, the Sri Lankan tradition suggests that Ashoka was already a devoted Buddhist by his 8th regnal year, converted to Buddhism during his 4th regnal year, and constructed 84,000 viharas during his 5th–7th regnal years. The Buddhist legends make no mention of the Kalinga campaign.
Based on Sri Lankan tradition, some scholars, such as Eggermont, believe Ashoka converted to Buddhism before the Kalinga war. Critics of this theory argue that if Ashoka were already a Buddhist, he would not have waged the violent Kalinga War. Eggermont explains this anomaly by theorising that Ashoka had his own interpretation of the "Middle Way".
Some earlier writers believed that Ashoka dramatically converted to Buddhism after seeing the suffering caused by the war since his Major Rock Edict 13 states that he became closer to the dhamma after the annexation of Kalinga. However, even if Ashoka converted to Buddhism after the war, epigraphic evidence suggests that his conversion was a gradual process rather than a dramatic event. For example, in a Minor Rock Edict issued during his 13th regnal year (five years after the Kalinga campaign), he states that he had been an upasaka (lay Buddhist) for more than two and a half years, but did not make much progress; in the past year, he was drawn closer to the sangha and became a more ardent follower. |
Ashoka | Kalinga war | Kalinga war
According to Ashoka's Major Rock Edict 13, he conquered Kalinga 8 years after ascending to the throne. The edict states that during his conquest of Kalinga, 100,000 men and animals were killed in action; many times that number "perished"; and 150,000 men and animals were carried away from Kalinga as captives. Ashoka states that the repentance of these sufferings caused him to devote himself to the practice and propagation of dharma. He proclaims that he now considered the slaughter, death and deportation caused during the conquest of a country painful and deplorable; and that he considered the suffering caused to the religious people and householders even more deplorable.
This edict has been inscribed at several places, including Erragudi, Girnar, Kalsi, Maneshra, Shahbazgarhi and Kandahar. However, it is omitted in Ashoka's inscriptions found in the Kalinga region, where the Rock Edicts 13 and 14 have been replaced by two separate edicts that make no mention of Ashoka's remorse. It is possible that Ashoka did not consider it politically appropriate to make such a confession to the people of Kalinga. Another possibility is the Kalinga war and its consequences, as described in Ashoka's rock edicts, are "more imaginary than real". This description is meant to impress those far removed from the scene, thus unable to verify its accuracy.
Ancient sources do not mention any other military activity of Ashoka, although the 16th-century writer Taranatha claims that Ashoka conquered the entire Jambudvipa. |
Ashoka | First contact with Buddhism | First contact with Buddhism
Different sources give different accounts of Ashoka's conversion to Buddhism.
According to Sri Lankan tradition, Ashoka's father, Bindusara, was a devotee of Brahmanism, and his mother Dharma was a devotee of Ajivikas. The Samantapasadika states that Ashoka followed non-Buddhist sects during the first three years of his reign. The Sri Lankan texts add that Ashoka was not happy with the behaviour of the Brahmins who received his alms daily. His courtiers produced some Ajivika and Nigantha teachers before him, but these also failed to impress him.
The Dipavamsa states that Ashoka invited several non-Buddhist religious leaders to his palace and bestowed great gifts upon them in the hope that they would answer a question posed by the king. The text does not state what the question was but mentions that none of the invitees were able to answer it. One day, Ashoka saw a young Buddhist monk called Nigrodha (or Nyagrodha), who was looking for alms on a road in Pataliputra. He was the king's nephew, although the king was not aware of this: he was a posthumous son of Ashoka's eldest brother Sumana, whom Ashoka had killed during the conflict for the throne. Ashoka was impressed by Nigrodha's tranquil and fearless appearance, and asked him to teach him his faith. In response, Nigrodha offered him a sermon on appamada (earnestness). Impressed by the sermon, Ashoka offered Nigrodha 400,000 silver coins and 8 daily portions of rice. The king became a Buddhist upasaka, and started visiting the Kukkutarama shrine at Pataliputra. At the temple, he met the Buddhist monk Moggaliputta Tissa, and became more devoted to the Buddhist faith. The veracity of this story is not certain. This legend about Ashoka's search for a worthy teacher may be aimed at explaining why Ashoka did not adopt Jainism, another major contemporary faith that advocates non-violence and compassion. The legend suggests that Ashoka was not attracted to Buddhism because he was looking for such a faith; instead, he was in search of a competent spiritual teacher. The Sri Lankan tradition adds that during his sixth regnal year, Ashoka's son Mahinda became a Buddhist monk, and his daughter became a Buddhist nun.
A story in Divyavadana attributes Ashoka's conversion to the Buddhist monk Samudra, who was an ex-merchant from Shravasti. According to this account, Samudra was imprisoned in Ashoka's "Hell", but saved himself using his miraculous powers. When Ashoka heard about this, he visited the monk, and was further impressed by a series of miracles performed by the monk. He then became a Buddhist. A story in the Ashokavadana states that Samudra was a merchant's son, and was a 12-year-old boy when he met Ashoka; this account seems to be influenced by the Nigrodha story.
The A-yu-wang-chuan states that a 7-year-old Buddhist converted Ashoka. Another story claims that the young boy ate 500 Brahmanas who were harassing Ashoka for being interested in Buddhism; these Brahmanas later miraculously turned into Buddhist bhikkus at the Kukkutarama monastery, which Ashoka visited.
Several Buddhist establishments existed in various parts of India by the time of Ashoka's ascension. It is not clear which branch of the Buddhist sangha influenced him, but the one at his capital Pataliputra is a good candidate. Another good candidate is the one at Mahabodhi: the Major Rock Edict 8 records his visit to the Bodhi Tree – the place of Buddha's enlightenment at Mahabodhi – after his tenth regnal year, and the minor rock edict issued during his 13th regnal year suggests that he had become a Buddhist around the same time. |
Ashoka | Reign after Buddhist influence | Reign after Buddhist influence |
Ashoka | Construction of stupas and temples | Construction of stupas and temples
thumb|left|Stupa of Sanchi. The central stupa was built during the Mauryas, and enlarged during the Shungas, but the decorative gateway is dated to the later dynasty of the Satavahanas.
Both Mahavamsa and Ashokavadana state that Ashoka constructed 84,000 stupas or viharas. According to the Mahavamsa, this activity took place during his fifth–seventh regnal years.
The Ashokavadana states that Ashoka collected seven out of the eight relics of Gautama Buddha, and had their portions kept in 84,000 boxes made of gold, silver, cat's eye, and crystal. He ordered the construction of 84,000 stupas throughout the earth, in towns that had a population of 100,000 or more. He told Elder Yashas, a monk at the Kukkutarama monastery, that he wanted these stupas to be completed on the same day. Yashas stated that he would signal the completion time by eclipsing the sun with his hand. When he did so, the 84,000 stupas were completed at once.
thumb|Illustration of the original Mahabodhi Temple temple built by Ashoka at Bodh Gaya. At the center, the Vajrasana, or "Enlightenment Throne of the Buddha", with its supporting columns, being the object of adoration. A Pillar of Ashoka topped by an elephant appears in the right corner. Bharhut relief, 1st century BCE.Mahâbodhi, Cunningham p.4ff
thumb|The rediscovered Vajrasana, or "Enlightenment Throne of the Buddha", at the Mahabodhi Temple in Bodh Gaya. It was built by Ashoka to commemorate the enlightenment of the Buddha, about two hundred years before him."Ashoka did build the Diamond Throne at Bodh Gaya to stand in for the Buddha and to mark the place of his enlightenment" in
The Mahavamsa states that Ashoka ordered construction of 84,000 viharas (monasteries) rather than the stupas to house the relics. Like Ashokavadana, the Mahavamsa describes Ashoka's collection of the relics, but does not mention this episode in the context of the construction activities. It states that Ashoka decided to construct the 84,000 viharas when Moggaliputta Tissa told him that there were 84,000 sections of the Buddha's Dharma. Ashoka himself began the construction of the Ashokarama vihara, and ordered subordinate kings to build the other viharas. Ashokarama was completed by the miraculous power of Thera Indagutta, and the news about the completion of the 84,000 viharas arrived from various cities on the same day.
The construction of following stupas and viharas is credited to Ashoka:
Sanchi, Madhya Pradesh, India
Dhamek Stupa, Sarnath, Uttar Pradesh, India
Mahabodhi Temple, Bihar, India
Barabar Caves, Bihar, India
Nalanda Mahavihara (some portions like Sariputta Stupa), Bihar, India
Takshashila University (some portions like Dharmarajika Stupa and Kunala Stupa), Takshashila, Pakistan
Bhir Mound (reconstructed), Takshashila, Pakistan
Bharhut stupa, Madhya Pradesh, India
Deorkothar Stupa, Madhya Pradesh, India
Butkara Stupa, Swat, Pakistan
Sannati Stupa, Karnataka, India
Mir Rukun Stupa, Nawabshah, Pakistan |
Ashoka | Propagation of Dharma | Propagation of Dharma
Ashoka's rock edicts suggest that during his eighth–ninth regnal years, he made a pilgrimage to the Bodhi Tree, started propagating dharma, and performed social welfare activities. The welfare activities included establishment of medical treatment facilities for humans and animals; plantation of medicinal herbs; and digging of wells and plantation of trees along the roads. These activities were conducted in the neighbouring kingdoms, including those of the Cholas, the Pandyas, the Satiyaputras, Tamraparni, the Greek kingdom of Antiyoka.
The edicts also state that during his tenth–eleventh regnal years, Ashoka became closer to the Buddhist sangha, and went on a tour of the empire that lasted for at least 256 days.
By his 12th regnal year, Ashoka had started inscribing edicts to propagate dharma, having ordered his officers (rajjukas and pradesikas) to tour their jurisdictions every five years for inspection and for preaching dharma. By the next year, he had set up the post of the dharma-mahamatra.
During his 14th regnal year, he commissioned the enlargement of the stupa of Buddha Kanakamuni. |
Ashoka | Third Buddhist Council | Third Buddhist Council
The Sri Lankan tradition presents a greater role for Ashoka in the Buddhist community. In this tradition, Ashoka starts feeding monks on a large scale. His lavish patronage to the state patronage leads to many fake monks joining the sangha. The true Buddhist monks refuse to co-operate with these fake monks, and therefore, no uposatha ceremony is held for seven years. The king attempts to eradicate the fake monks, but during this attempt, an over-zealous minister ends up killing some real monks. The king then invites the elder monk Moggaliputta-Tissa, to help him expel non-Buddhists from the monastery founded by him at Pataliputra. 60,000 monks (bhikkhus) convicted of being heretical are de-frocked in the ensuing process. The uposatha ceremony is then held, and Tissa subsequently organises the Third Buddhist council, during the 17th regnal year of Ashoka. Tissa compiles Kathavatthu, a text that reaffirms Theravadin orthodoxy on several points.
The North Indian tradition makes no mention of these events, which has led to doubts about the historicity of the Third Buddhist council.
thumb|Ashoka and Monk Moggaliputta-Tissa at the Third Buddhist Council. Nava Jetavana, Shravasti.
Richard Gombrich argues that the non-corroboration of this story by inscriptional evidence cannot be used to dismiss it as completely unhistorical, as several of Ashoka's inscriptions may have been lost. Gombrich also argues that Asohka's inscriptions prove that he was interested in maintaining the "unanimity and purity" of the Sangha. For example, in his Minor Rock Edict 3, Ashoka recommends the members of the Sangha to study certain texts (most of which remain unidentified). Similarly, in an inscription found at Sanchi, Sarnath, and Kosam, Ashoka mandates that the dissident members of the sangha should be expelled, and expresses his desire to the Sangha remain united and flourish.
The 8th century Buddhist pilgrim Yijing records another story about Ashoka's involvement in the Buddhist sangha. According to this story, the earlier king Bimbisara, who was a contemporary of the Gautama Buddha, once saw 18 fragments of a cloth and a stick in a dream. The Buddha interpreted the dream to mean that his philosophy would be divided into 18 schools after his death, and predicted that a king called Ashoka would unite these schools over a hundred years later. |
Ashoka | Buddhist missions | Buddhist missions
In the Sri Lankan tradition, Moggaliputta-Tissa – who is patronised by Ashoka – sends out nine Buddhist missions to spread Buddhism in the "border areas" in . This tradition does not credit Ashoka directly with sending these missions. Each mission comprises five monks, and is headed by an elder. To Sri Lanka, he sent his own son Mahinda, accompanied by four other Theras – Itthiya, Uttiya, Sambala and Bhaddasala. Next, with Moggaliputta-Tissa's help, Ashoka sent Buddhist missionaries to distant regions such as Kashmir, Gandhara, Himalayas, the land of the Yonas (Greeks), Maharashtra, Suvannabhumi, and Sri Lanka.
The Sri Lankan tradition dates these missions to Ashoka's 18th regnal year, naming the following missionaries:
Mahinda to Sri Lanka
Majjhantika to Kashmir and Gandhara
Mahadeva to Mahisa-mandala (possibly modern Mysore region)
Rakkhita to Vanavasa
Dhammarakkhita the Greek to Aparantaka (western India)
Maha-dhamma-rakkhita to Maharashtra
Maharakkhita to the Greek country
Majjhima to the Himalayas
Soṇa and Uttara to Suvaṇṇabhūmi (possibly Lower Burma and Thailand)
The tradition adds that during his 19th regnal year, Ashoka's daughter Sanghamitta went to Sri Lanka to establish an order of nuns, taking a sapling of the sacred Bodhi Tree with her.
The North Indian tradition makes no mention of these events. Ashoka's own inscriptions also appear to omit any mention of these events, recording only one of his activities during this period: in his 19th regnal year, he donated the Khalatika Cave to ascetics to provide them a shelter during the rainy season. Ashoka's Pillar Edicts suggest that during the next year, he made pilgrimage to Lumbini – the place of Buddha's birth, and to the stupa of the Buddha Kanakamuni.
The Rock Edict XIII states that Ashoka's won a "dhamma victory" by sending messengers to five kings and several other kingdoms. Whether these missions correspond to the Buddhist missions recorded in the Buddhist chronicles is debated. Indologist Etienne Lamotte argues that the "dhamma" missionaries mentioned in Ashoka's inscriptions were probably not Buddhist monks, as this "dhamma" was not same as "Buddhism". Moreover, the lists of destinations of the missions and the dates of the missions mentioned in the inscriptions do not tally the ones mentioned in the Buddhist legends.
Other scholars, such as Erich Frauwallner and Richard Gombrich, believe that the missions mentioned in the Sri Lankan tradition are historical. According to these scholars, a part of this story is corroborated by archaeological evidence: the Vinaya Nidana mentions names of five monks, who are said to have gone to the Himalayan region; three of these names have been found inscribed on relic caskets found at Bhilsa (near Vidisha). These caskets have been dated to the early 2nd century BCE, and the inscription states that the monks are of the Himalayan school. The missions may have set out from Vidisha in central India, as the caskets were discovered there, and as Mahinda is said to have stayed there for a month before setting out for Sri Lanka.
According to Gombrich, the mission may have included representatives of other religions, and thus, Lamotte's objection about "dhamma" is not valid. The Buddhist chroniclers may have decided not to mention these non-Buddhists, so as not to sideline Buddhism. Frauwallner and Gombrich also believe that Ashoka was directly responsible for the missions, since only a resourceful ruler could have sponsored such activities. The Sri Lankan chronicles, which belong to the Theravada school, exaggerate the role of the Theravadin monk Moggaliputta-Tissa in order to glorify their sect.
Some historians argue that Buddhism became a major religion because of Ashoka's royal patronage. However, epigraphic evidence suggests that the spread of Buddhism in north-western India and Deccan region was less because of Ashoka's missions, and more because of merchants, traders, landowners and the artisan guilds who supported Buddhist establishments. |
Ashoka | Violence after conversion | Violence after conversion
According to the 5th century Buddhist legend Ashokavadana, Ashoka resorted to violence even after converting to Buddhism. For example:
He slowly tortured Chandagirika to death in the "hell" prison.
He ordered a massacre of 18,000 heretics for a misdeed of one.
He launched a pogrom against the Jains, announcing a bounty on the head of any heretic; this resulted in the beheading of his own brother – Vitashoka.
According to the Ashokavadana, a non-Buddhist in Pundravardhana drew a picture showing the Buddha bowing at the feet of the Nirgrantha leader Jnatiputra. The term nirgrantha ("free from bonds") was originally used for a pre-Jaina ascetic order, but later came to be used for Jaina monks. "Jnatiputra" is identified with Mahavira, 24th Tirthankara of Jainism. The legend states that on complaint from a Buddhist devotee, Ashoka issued an order to arrest the non-Buddhist artist, and subsequently, another order to kill all the Ajivikas in Pundravardhana. Around 18,000 followers of the Ajivika sect were executed as a result of this order. Sometime later, another Nirgrantha follower in Pataliputra drew a similar picture. Ashoka burnt him and his entire family alive in their house. He also announced an award of one dinara to anyone who brought him the head of a Nirgrantha heretic. According to Ashokavadana, as a result of this order, his own brother was mistaken for a heretic and killed by a cowherd. Ashoka realised his mistake, and withdrew the order.
For several reasons, scholars say, these stories of persecutions of rival sects by Ashoka appear to be clear fabrications arising out of sectarian propaganda.
Additionally, these stories do not appear in the Jain texts themselves who do mention Ashoka, such as the Parishtaparvan or Theravali. |
Ashoka | Family | Family
thumb|An emperor - most probably Ashoka - with his two empresses Asandhimitra and Karuvaki and three attendants, in a relief at Sanchi. The emperor's identification with Ashoka is suggested by a similar relief at Kanaganahalli, which bears his name.
thumb|upright|Ashoka with his empress Tishyarakshita, at Kanaganahalli near Sannati, 1st–3rd century CE. The relief bears the inscription "Rāya Asoko" (𑀭𑀸𑀬 𑀅𑀲𑁄𑀓𑁄, "King Ashoka") in the Brahmi script. It depicts the emperor with his empress, two attendants bearing fly-whisks, and one attendant bearing an umbrella.
upright|thumb|Emperor Ashoka and his Queen Devi (Shakyakumari) at the Deer Park. Sanchi relief. |
Ashoka | Consorts | Consorts
Various sources mention five consorts of Ashoka: Devi (or Vedisa-Mahadevi-Shakyakumari), Asandhimitra, Padmavati, Karuvaki and Tishyarakshita.
Karuvaki is the only queen of Ashoka known from his own inscriptions: she is mentioned in an edict inscribed on a pillar at Allahabad. The inscription names her as the mother of prince Tivara, and orders the imperial officers (mahamattas) to record her religious and charitable donations. According to one theory, Tishyarakshita was the regnal name of Kaurvaki.
According to the Mahavamsa, Ashoka's chief empress was Asandhimitta, who died four years before him. It states that she was born as Ashoka's empress because in a previous life, she directed a pratyekabuddha to a honey merchant (who was later reborn as Ashoka). Some later texts also state that she additionally gave the pratyekabuddha a piece of cloth made by her. These texts include the Dasavatthuppakarana, the so-called Cambodian or Extended Mahavamsa (possibly from 9th–10th centuries), and the Trai Bhumi Katha (15th century). These texts narrate another story: one day, Ashoka mocked Asandhamitta was enjoying a tasty piece of sugarcane without having earned it through her karma. Asandhamitta replied that all her enjoyments resulted from merit resulting from her own karma. Ashoka then challenged her to prove this by procuring 60,000 robes as an offering for monks. At night, the guardian gods informed her about her past gift to the pratyekabuddha, and next day, she was able to miraculously procure the 60,000 robes. An impressed Ashoka makes her his favourite empress, and even offers to make her a sovereign ruler. Asandhamitta refuses the offer, but still invokes the jealousy of Ashoka's 16,000 other women. Ashoka proves her superiority by having 16,000 identical cakes baked with his imperial seal hidden in only one of them. Each wife is asked to choose a cake, and only Asandhamitta gets the one with the imperial seal. The Trai Bhumi Katha claims that it was Asandhamitta who encouraged her husband to become a Buddhist, and to construct 84,000 stupas and 84,000 viharas.
According to Mahavamsa, after Asandhamitta's death, Tissarakkha became the chief empress. The Ashokavadana does not mention Asandhamitta at all, but does mention Tissarakkha as Tishyarakshita. The Divyavadana mentions another empress called Padmavati, who was the mother of the crown-prince Kunala.
As mentioned above, according to the Sri Lankan tradition, Ashoka fell in love with Devi (or Vidisha-Mahadevi), as a prince in central India. After Ashoka's ascension to the throne, Devi chose to remain at Vidisha than move to the imperial capital Pataliputra. According to the Mahavmsa, Ashoka's chief empress was Asandhamitta, not Devi: the text does not talk of any connection between the two women, so it is unlikely that Asandhamitta was another name for Devi. The Sri Lankan tradition uses the word samvasa to describe the relationship between Ashoka and Devi, which modern scholars variously interpret as sexual relations outside marriage, or co-habitation as a married couple. Those who argue that Ashoka did not marry Devi argue that their theory is corroborated by the fact that Devi did not become Ashoka's chief empress in Pataliputra after his ascension. The Dipavamsa refers to two children of Ashoka and Devi – Mahinda and Sanghamitta. |
Ashoka | Sons | Sons
Tivara, the fourth son of Ashoka and Karuvaki, is the only of Ashoka's sons to be mentioned by name in the inscriptions.
According to North Indian tradition, Ashoka had a second son named Kunala. Kunala had a son named Samprati.
The Sri Lankan tradition mentions a son called Mahinda, who was sent to Sri Lanka as a Buddhist missionary; this son is not mentioned at all in the North Indian tradition. The Chinese pilgrim Xuanzang states that Mahinda was Ashoka's younger brother (Vitashoka or Vigatashoka) rather than his illegitimate son.
The Divyavadana mentions the crown-prince Kunala alias Dharmavivardhana, who was a second son of Ashoka and empress Padmavati. According to Faxian, Dharmavivardhana was appointed as the governor of Gandhara.
The Rajatarangini mentions Jalauka as a third son of Ashoka. |
Ashoka | Daughters | Daughters
According to Sri Lankan tradition, Ashoka had a daughter named Sanghamitta, who became a Bhikkhunī. A section of historians, such as Romila Thapar, doubt the historicity of Sanghamitta, based on the following points:
The name "Sanghamitta", which literally means the friend of the Buddhist order (sangha), is unusual, and the story of her going to Ceylon so that the Ceylonese queen could be ordained appears to be an exaggeration.
The Mahavamsa states that she married Ashoka's nephew Agnibrahma, and the couple had a son named Sumana. The contemporary laws regarding exogamy would have forbidden such a marriage between first cousins.
According to the Mahavamsa, she was 18 years old when she was ordained as a nun. The narrative suggests that she was married two years earlier, and that her husband as well as her child were ordained. It is unlikely that she would have been allowed to become a nun with such a young child.
Another source mentions that Ashoka had a daughter named Charumati, who married a kshatriya named Devapala. |
Ashoka | Brothers | Brothers
According to the Ashokavadana, Ashoka had an elder half-brother named Susima.
According to Sri Lankan tradition, this brother was Tissa, who initially lived a luxurious life, without worrying about the world. To teach him a lesson, Ashoka put him on the throne for a few days, then accused him of being an usurper, and sentenced him to die after seven days. During these seven days, Tissa realised that the Buddhist monks gave up pleasure because they were aware of the eventuality of death. He then left the palace, and became an arhat.
The Theragatha commentary calls this brother Vitashoka. According to this legend, one day, Vitashoka saw a grey hair on his head, and realised that he had become old. He then retired to a monastery, and became an arhat.
Faxian calls the younger brother Mahendra, and states that Ashoka shamed him for his immoral behaviour. The brother then retired to a dark cave, where he meditated, and became an arhat. Ashoka invited him to return to the family, but he preferred to live alone on a hill. So, Ashoka had a hill built for him within Pataliputra.
The Ashoka-vadana states that Ashoka's brother was mistaken for a non-Buddhist Jain, and killed during a massacre of the Jains ordered by Ashoka. |
Ashoka | Imperial extent | Imperial extent
The extent of the territory controlled by Ashoka's predecessors is not certain, but it is possible that the empire of his grandfather Chandragupta extended across northern India from the western coast (Arabian Sea) to the eastern coast (Bay of Bengal) covering nearly two-thirds of the Indian subcontinent. Bindusara and Ashoka seem to have extended the empire southwards. The distribution of Ashoka's inscriptions suggests that his empire included almost the entire Indian subcontinent, except its southernmost parts. The Rock Edicts 2 and 13 suggest that these southernmost parts were controlled by the Cholas, the Pandyas, the Keralaputras, and the Satiyaputras. In the north-west, Ashoka's empire extended into Afghanistan, to the east of the Seleucid Empire ruled by Antiochus II. The capital of Ashoka's empire was Pataliputra in the Magadha region. |
Ashoka | Religion and philosophy | Religion and philosophy |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.